Chinese
第二是：自性，影像，剩余影像，禅定，剩余禅定，菩提心，聚集之缓慢。第三是了解辛达尔塔。灌顶有三：本体是依赖金刚上师的特殊能力。定义是：使未成熟者成熟，或使未清净者清净。分类有十八种寂静灌顶和三十六种忿怒灌顶。誓言有三：本体是守护的特殊意义，与勇士种子一起。定义是：不超越所设定的意义，如果超越，则传承将在恶道中燃烧。分类有广、中、略三种方式，或者三百六十种。事业有三：本体主要是以利他为目标，因此是行为。定义是：根据所调伏者的需要而行事。分类有息、增、怀、诛和任运成就五种。修持有三：本体是进入目标。定义是：通过结果来实现。分类是：追求世间安乐果的一些利益是共同的修持，完全追求涅槃的安乐果是殊胜的修持。如是说：起尸、青春和诛法，大神和大王四，恶毒、调伏龙族、国王大臣的，妻子受用之事二，国土、豺狼舌、捷足修持，为了今生之事是世间的。如是说。第二是：金刚萨埵和药物修持，四种姓修持和五母意，加持降临修持两种等。如是说。禅定有三：本体是心一境性。定义是：不散乱，不放弃。分类有有分别的本尊瑜伽，有相的禅定，和无分别的法性，如是无相的禅定两种。供养有三：本体是以供养的对境为目标。定义是：因为安置于处所。分类是：外供五种近用，内供誓言物五甘露，秘密深奥的结合解脱。咒语和手印两种：咒语的本体是意识迅速救度。定义是：从深处拔出三毒。
English
Secondly: Nature, image, remaining image, samadhi, remaining samadhi, bodhicitta, slowness of gathering. Thirdly, it is to understand Sindhartar. Empowerment has three aspects: The essence is the special power that depends on the Vajra Master. The definition is: to ripen the unripe or to purify the impure. The divisions are eighteen peaceful empowerments and thirty-six wrathful empowerments. Vows have three aspects: The essence is the special meaning to be protected, together with the hero's seed. The definition is: if one does not transgress the meaning as it is set, if one transgresses, the lineage will burn in the state of suffering. The divisions are in the manner of extensive, intermediate, and concise, or three hundred and sixty. Activities have three aspects: The essence is mainly aimed at benefiting others, therefore it is action. The definition is: to act according to the needs of those to be tamed. The divisions are pacifying, increasing, magnetizing, subjugating, and spontaneously accomplishing, which are five. Accomplishment has three aspects: The essence is entering the object of focus. The definition is: because it is manifested by the result. The divisions are: seeking some benefits of worldly happiness as a goal is common accomplishment, and completely seeking the happiness of nirvana as a goal is supreme accomplishment. As it is said: rising corpse, youth, and subjugation, great god and four great kings, malicious, taming nagas, of king and ministers, two things to control wives, country, jackal tongue, swift-footed accomplishment, for the sake of this life is worldly. Thus it is said. Secondly: Vajrasattva and medicine accomplishment, accomplishment of the four lineages and the mind of the five mothers, accomplishment of bestowing blessings, two kinds, etc. Thus it is said. Samadhi has three aspects: The essence is one-pointedness of mind. The definition is: not being distracted and not abandoning. The divisions are the yoga of deities with conceptualization, samadhi with signs, and the nature of reality without conceptualization, likewise two samadhis without signs. Offering has three aspects: The essence is focusing on the object to be offered. The definition is: because it is placed in the location. The divisions are: outer offering, five objects of enjoyment, inner offering, five amritas of samaya substances, secret profound union and liberation. Mantra and mudra are two: The essence of mantra is the mind consciousness that quickly saves. The definition is: extracting the three poisons from the depths.
English
Paso. The divisions are: Secret Mantra, Knowledge Mantra, Dharani Mantra. The essence of Mudra is the Samadhi of the deity. The definition is the expansion of ordinary conceptualization. The divisions are: Samaya (vow). Pacification from Dharma is Dharmata (the nature of reality). There are three main aspects of the path: division, distinction, and determination. The first is the gradual path to liberation and the sudden path. The distinction between these two is twofold: refuting other systems and establishing one's own system. The first is that some, like Jeme Nyag, say: First, realizing the view, then transferring the Samadhi to practice is gradual, and practicing without transferring is sudden. This is not reasonable. If that were the case, then this sudden path of taking Mudra as the path would no longer be sudden. Because one does not contemplate the deity's form during the view, but contemplates the deity during Samadhi, which is a transfer. Kharagpa Pangkhag Chig said that quickly uniting with the state of Buddhahood is sudden, and slowly uniting is gradual, which is also unreasonable. Because Thögal is also sudden. Because compared to the gradual path, it is a quick union. If one accepts that, then the practice and pervasiveness of Thögal will also be established in one's own continuum, because it is distinguished by quick union. Said Gyijo Dawa. Again, some say that the rapid arising of the five minds is sudden, and if they do not arise slowly, it is gradual, which is also unreasonable, as the fault is the same as before. My Lama Rog said: Realizing indivisibly and decisively, meditating decisively, and decisively reaching the end is sudden. Realizing indivisibly gradually, meditating gradually, and gradually reaching the end is gradual, and that is the correct view. If that is the case, then does the sudden path give rise to the five minds or not? If it does not arise, then the five minds are not the essence of the path. This cannot be accepted. As it is said: The essence is the three wisdoms, which show the arising of the five minds. This is clear. If it arises, then does it arise gradually or suddenly? If it arises gradually, then it becomes gradual. Because there is the generation stage. Like five stone wheels turning in sequence. If it arises suddenly, then the path of liberation becomes endowed with five wisdom continuums. Because there is no sequence of continuous moments. Pervasiveness will also be established in one's own continuum, because without sequence, the five minds are in the same position.
Chinese
已经翻译了。即使想要，也不会对众生怀有二心。这已经很清楚了。对于答案，分别应用两种方法：生是会生的，但有生的方式，即取决于顿超或渐次，要理解为非常迅速地产生。对于抬头的问题：如果用一支箭在同一时间刺穿五片莲花瓣，是逐渐穿透，还是同时穿透？如果像第二种情况那样，那么这里也是五种心识同时产生。如果说这样一来，众生就具有五种心识流，那么五朵莲花也应该被一个障碍物阻挡。如果说是逐渐穿透，那么这里也是五种心识逐渐产生。如果说是逐渐产生，那么就不是同时产生了。如果说是逐渐穿透，那么就应该是在同一时间刺穿。如果想要，两者都不能做到，并且普遍性也证明在各自的相续中是相同的。确定顿悟道有六个方面：象征性的例子、必要性、本体、分类、三个特征和结合。首先，作为学习的基础：与化生相似。必要性是：通过最上等的根器成为获得果位的方法。本体是：无分别地一心专注地禅修。定义是：为了迅速与佛地结合。如果分类，则有两种：有相的观修本尊的顿悟是，不依赖仪轨的支分，在瞬间圆满地生起并清晰显现，如云：瞬间身光明亮燃烧，以心要念诵显现于轮。无相的观修真如的顿悟是，禅修止观无分别地圆满显现，如云：从大明点的自性中，三种禅修同时圆满。与三个特征结合是：在无分别中一心专注地观察是因，了知是见；一心专注地串习是缘，进入是定；一心专注地显现是果。确定渐悟道，无论是具有染污还是不具有染污，或者是在见和定二者中，都可以是顿悟，但在这里暂时用三个特征来约束：了知因的特征是见；进入缘的特征是定；成为道的果是持明。如云：心要了知进入特征的持明。
English
It has been translated. Even if desired, one will not hold two minds towards beings. This is clear. For the answer, apply two methods separately: birth will occur, but there is a way of birth, that is, depending on sudden transcendence or gradualness, it should be understood as arising very quickly. For the question of looking up: If five lotus petals are pierced at the same time with one arrow, is it pierced gradually, or simultaneously? If it is like the second case, then here also five consciousnesses arise simultaneously. If it is said that in this way, beings will have five consciousness streams, then the five lotuses should also be blocked by one obstacle. If it is said that it is pierced gradually, then here also five consciousnesses arise gradually. If it is said that it arises gradually, then it is not simultaneous. If it is said that it is pierced gradually, then it should be pierced at the same time. If desired, neither can do it, and universality is also proved to be the same in their respective continuums. There are six aspects to determining the path of sudden enlightenment: symbolic examples, necessity, essence, classification, three characteristics, and combination. First, as the basis of learning: similar to emanation bodies. The necessity is: to become a method of obtaining the fruit through the best faculties. The essence is: to meditate single-mindedly without discrimination. The definition is: in order to quickly combine with the Buddha ground. If classified, there are two types: The sudden enlightenment of visualizing deities with characteristics is to generate and clearly manifest in an instant, completely, without relying on the limbs of the ritual, as it is said: In an instant, the body is bright and blazing with light, appearing in the wheel by reciting the essence. The sudden enlightenment of visualizing Suchness without characteristics is to clearly manifest meditation, shamatha, vipassana, without discrimination, completely, as it is said: From the nature of the great bindu, the three meditations are simultaneously perfected. Combining with the three characteristics is: observing single-mindedly in non-discrimination is the cause, knowing is the view; practicing single-mindedly is the condition, entering is samadhi; manifesting single-mindedly is the result. Determining the gradual path, whether it has defilements or does not have defilements, or in both view and samadhi, it can be sudden enlightenment, but here temporarily use three characteristics to constrain: the characteristic of knowing the cause is the view; the characteristic of entering the condition is samadhi; the fruit of becoming the path is the vidyadhara. As it is said: The vidyadhara of the essence knowing entering characteristics.
Chinese
使果成熟之因与缘，成为具能力者，被称为持明者之佛土。如是说。第一，如是说：以“道次第之基与立宗成立之义”之方式，以三种法之门而了悟，即所量为量，其决定之立宗，以其决定之宗义。第一有四，所量之事物，其为何种智慧之境，顺便之必要阐明，与遣除诤论。第一是，于轮回之法执着能取所取自性，及于涅槃之身与智慧或道之助伴执着与耽著等，如是说：道次第当观察轮回与涅槃之执着显现，故。第二，其为何种智慧之境耶？谓以意总计度之分别念，彼即以第一智慧之缘，转为不住于中间思之智慧之行境，如是说：显现所说之事物为行境，个别思择之立宗为缘。道次第另说，总计度之识转为中间，亦是中间之境故。如是说。第三，其当使立宗之边际周遍，且阐明疑惑，有二，遣除无所量之疑惑，与遣除量不能及之疑惑。第一是，当思惟意转为住处之思慧，其量涅槃耶？抑或量轮回耶？初，涅槃不可量其自性，因于初业之信行种姓识，成为隐蔽故。如是说：显现灭度为行境与否，如何能成为所量之境？若量灭度之显现，则成初业之隐蔽。另，因于自相无有增益，亦不需量，如白螺之显现。如是说：三次第之体性皆离诸边。若谓量于涅槃之执着增益之相耶？答：于未成境前，不可执着，且执着本身非涅槃故。如是说：显现心上执着涅槃，彼即是涅槃，三种智慧未作不可。第二，轮回自性仅显现亦量